¹ tn Grk “and having.” In the Greek text this is a continuation of the previous sentence, but because contemporary English style employs much shorter sentences, a new sentence was started here in the translation by supplying the pronoun “he.”

² tn This is a continuation of the previous sentence in the Greek text, but a new sentence was started here in the translation.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

⁵ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁷ tn Grk “says” (a historical present).

⁸ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

⁹ tn Or “has been victorious”; traditionally, “has overcome.”

¹⁰ tn The infinitive has been translated as an infinitive of result here.

¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹² tn Grk “seven thousand names of men.”

¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

¹⁴ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

¹⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

¹⁶ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

¹⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

¹⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

¹⁹ tn Or “desert.”

²⁰ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.

²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

²² tn Grk “I will tell you,” but since what follows is the angel’s interpretation of the vision, “interpret for you” is the preferred translation here.